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First Amendment on religion
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In Sherbert v. Verner (1963), Ms. Adeil Sherbert challenged the South Carolina Employment Security Commission’s denial of her unemployment benefits. South Carolina refused to grant her assistance because she violated the Unemployment Compensation Act (UCA) by refusing to work on Saturday (the Sabbath Day of her faith). The Commission deemed this too weak a reason for her to avoid employment. In a 7-2 decision, the Court ruled on First Amendment Free Exercise grounds in the appellant’s favor when reviewed. Critically, the Court writes, “[The] appellant’s conscientious objection to Saturday work constitutes no conduct prompted by religious principles of a kind within the reach of state legislation.” Moreover, Justice Brennan continues, “The …show more content…
The Court has never ventured to circumscribe the bounds of religion, nor set any threshold for its elasticity. Indeed, in cases like Davis v. Beason (1890), Torcaso v. Watkins (1961), and United States v. Seeger (1965), the Court expressed that religion should relate to some sort of belief in God. But the Supreme Court has never laid out the facets of religious organizations that merit exemption status. It has standards for “truly private” organizations—which maintain firm privacy and free speech rights, exempt from most antidiscrimination laws—that includes a list of characteristics. "Private clubs" must generally fulfill five basic requirements: selectivity in acceptance (i.e. all-female stamp collectors, or all-male racquetball clubs), exclusivity (not open to the public), controlled membership, non-profit status, and no marketing. Oftentimes, local district laws introduce a sixth criterion related to the size of the organization. Stakes in the ground creating a perimeter for religions are needed for cases like Sherbert v. Verner. If the Court finds established religions important and intends to protect them, it should claw back the latitude of potentially ill-intentioned …show more content…
Smith (1990) deals with a similar issue applying religious exemptions to existing statutes, but rules in stark contrast from Sherbert v. Verner. Here, a private drug rehabilitation organization fired Mr. Smith because he (and another, Mr. Black) ingested peyote, a hallucinogenic drug. The Native American Church utilizes peyote for sacramental purposes, so Smith appealed based on First Amendment, free exercise grounds. The Court ruled against Mr. Smith, explaining that the free exercise clause leaves room for the State’s universal application of the drug’s prohibition. Rather than singling out a particular religion, Justice Scalia argues that the law “incidentally” affects the Native Americans’ religious practice. Moreover, the majority finds that the precedent established by Sherbert is not applicable because the relevant law in Smith is an “across-the-board criminal prohibition on a particular form of conduct.” In short, neither the Federal Controlled Substances Act, nor the Unemployment Compensation Act, constituted invidious
Wife appealed from the judgement of Supreme Court, Special Term, Westchester County, N.Y., Morrie Slifkin, J modifying a judgment of divorce by awarding custody of the parties’ children to the husband.
Dan Locallo is a very contradicting man. When he began his career as a prosecutor he was anything but polite to the defense lawyers. Locallo himself describes himself as “kind of an asshole” towards defense lawyers (Courtroom 302, 59). During his time as a prosecutor, Dan Locallo became intrigued by the opportunity to become a judge. When Steve Bogira asked Locallo why he wanted to become a judge, his reply seemed simple. Locallo claimed that he never wanted to become a judge because of a “power-trip” he does claim that “the power of attraction was a great influence” (Courtroom 302, 59). However, Locallo admits that the real reason why he wanted to become a judge was because he would have the “ability to make decisions, to do justice” (Courtroom 302, 59). As a judge, Locallo seems to express three different personalities, which tend to change depending on the current case at hand. His personalities are being compassionate judge, being an understanding judge, or being a hard-nose tough judge. Each of these personalities are not only determined by the case, but also by whether Locallo will profit on the long run; whether or not he will get reelected as a circuit judge at the end of his term.
In 1971 in Mobile County Alabama the School Board created a state statute that set aside time at the beginning of each day for silent ’meditation’ (statute 6-1-20), and in 1981 they added another statute 16-1-20.1 which set aside a minute for ‘silent prayer’ as well. In addition to these, in 1982 the Mobile County School Board enacted statute 16-1-20.2, which specified a prayer that teachers could lead ‘willing’ students in “From henceforth, any teacher or professor in any public educational institution within the State of Alabama, recognizing that the Lord God is one, at the beginning of any homeroom or any class, may pray, may lead willing students in prayer, or may lead the willing students in the following prayer to God… “ (Jaffree By and Through Jaffree v. James). Ishmael Jaffree was the father of three students, Jamael Aakki Jaffree, Makeba Green, and Chioke Saleem Jaffree, who attended a school in Mobile County Alabama. Jaffree complained that his children had been pressured into participating in religious activities by their teachers and their peers, and that he had requested that these activities stopped. When the school did nothing about Jaffree’s complaints he filed an official complaint with the Mobile County School Board through the United States District Courts. The original complaint never mentioned the three state statutes that involved school prayer. However, on June 4, 1982 Jaffree changed his complaint. He now wanted to challenge the constitutionality of statutes 16-1-20, 16-1-20.1 and 16-1-20.2, and motioned for a preliminary injunction. The argument against these state laws was that they were an infringement of the Establishment Clause within the First Amendment of the Constitution, which states that Congr...
The conviction of guilty offenders when adhering to the guidelines of the NSW criminal trial process is not difficult based on the presumption of innocence. However, due to features of the criminal trial process, established by the adversarial system of trial, cases can often involve copious amounts of time and money, particularly evident in the case of R vs Rogerson and McNamara where factors such as time and money are demonstrated to be in excess. In addition, characteristics of the adversarial system such as plea bargaining has the power to hinder convictions due to the accused having the authority to hire experienced and expensive lawyers to argue their case, hence maintaining their innocence.
General education high school teacher, Michael Withers, failed to comply with his student’s Individual Education Plan (IEP). D.D. Doe’s IEP required tests to be read orally. Despite knowledge of this IEP and being instructed to follow the IEP by the superintendent, school principal, special education director, and special education teacher, Withers still refused to make the accommodations for D.D.’s handicapping condition. As a result, D.D. failed the history class. His parents filed charges against Withers, arguing that D.D was not afforded the right to a Free and Appropriate Public Education (FAPE) promised to all students by the Individuals with Disabilities Education Act (IDEA). They also filed a claim for injuctive relief against the Taylor County Board of Education to enforce the laws that protect handicapped students.
Elk Grove Unified School District v. Newdow case is a litigation that was brought by an atheist father seeking for a determination of the constitutionality of the practice of recitation of the Pledge of Allegiance by public school students since it contained the phrase “under God.” The Supreme Court had two major issues to determine i.e. whether Newdow had the legal standing to challenge the constitutionality of the practice and school board’s policy and whether the phrase “under God” was an infringement of the Establishment Clause of the country’s constitution. In its ruling, the Supreme Court argued that Michael Newdow did not have the legal standing to file the litigation since he was a non-custodial parent.
In Douglas N. Husak’s A Moral Right to Use Drugs he attempts to look at drug use from an impartial standpoint in order to determine what is the best legal status for currently illegal drugs. Husak first describes the current legal situation concerning drugs in America, citing figures that show how drug crimes now make up a large percentage of crimes in our country. Husak explains the disruption which this causes within the judicial system and it is made clear that he is not content with the current way drugs are treated. The figures that Husak offers up, such as the fact that up to one third of all felony charges involve drugs, are startling, but more evidence is needed than the fact that a law is frequently broken to justify it’s repeal.
Walzer, Michael. "Drawing the Line: Religion and Politics." Utah Law Review 3 (1999): 619-38. Print.
There is an ongoing debate over whether or not Welfare recipients should be drug tested to receive the benefits. The lines of reasoning from both sides of this argument have unambiguous points. Those who oppose the idea of drug testing say that it is unconstitutional, and violates the Fourth Amendment. Furthermore, they claim that this law stereotypes and discriminates against the poor
Restraint and Activism Judicial activism is loosely defined as decisions or judgements handed down by judges that take a broad interpretation of the constitution. It is a decision that is more of a reflection of how the judge thinks the law should be interpreted, rather than how the law has or was intended to be interpreted. There are many examples of judicial activism; examples include the opinions of Sandra Day O'Connor in the Lynch v. Donnelly and the Wallace v. Jaffree trials. Sandra Day argues for the changing of the First Amendment's ban on "establishment" of religion into a ban on "endorsement" of religion. Others include the U.S. v. Kinder, where Congress passed legislation that would require a minimum sentence for persons caught distributing more than 10 grams of cocaine.
Sekulow, Jay Alan. "The Mormon Controversy." Witnessing Their Faith Religious Influence on Supreme Court Justices and Their Opinions. Lanham, MD: Rowman & Littlefield, 2006. 87-121. Print.
The religious freedom of the country was threatened by the Employment Division v. Smith case because this case took away the qualification that you prove that the law against the religious act be of compelling interest to the state. The RFRA was issued to reinstate the qualifications for laws against religious freedoms. The changes this Act has brought are already significant. During the three years prior to RFRA -- between the time that the Smith decision was handed down (1990) and RFRA was enacted (1993) -- there have been approximately 60 cases which have relied on the Smith decision. All of them were decided against the free exercise or First Amendment claims.
The Supreme Court ruled on two landmark cases related to prayer in schools. Public schools cannot sponsor Bible reading (Abington versus Schempp, 1963). The Lemon case of 1971 specified public schools may not teach courses in religion only public school courses.
The “establishment” or “religion” clause of the First Amendment of the Constitution reads: “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof” (Education Week, 2003, para. 2). It is from this clause that the idea of separation of church and state comes. It is also the basis for much of the debate regarding the practice of religion in public schools (Education Week, 2003). One of the big questions regarding the religion issue is where to draw the line between separation of church and state and religious freedom. The practice of religion in public schools can balance these two ends by allowing students to individually exercise their religious freedom, so long as they do not interfere with that of other students.
1). The article mentions the Religious Freedom Restoration Act of 1993. “The Religious Freedom Restoration Act requires that if a law or rule places a substantial burden on a person’s exercise of religion, the government must demonstrate that the law serves a compelling government interest in the least restrictive way” (para. 14). According to the People for the American Way, conservatives utilize the Religious Freedom Restoration Act to rid individuals their own rights and interest, rather than for the protection of freedom to exercise religion (). In conclusion, the article states that the Religious Freedom Restoration Act should not be used by conservatives as a sword against people that offend them